Acts 16

Fare ye P. aan 1 Paul having circumcised Timothy, 7 and being called by the Spirit from ot sige well 3 try tu another, 14 converteth Lydia, 16 casteth out a spirit of divination. 19 For the shore of the Ægean Sea. While there, he saw in a night vision a Macedonian, who invited his assistance. This he considered as a call in providence to go and preach the gospel in that country: accordingly, ‘‘We,” says the historian Luke, “came with a straight course to Samothracia—to Neapolis—to Philippi;” and at the latter place he continued for certain days, during which the following events occurred. But before we proceed, it may be proper to observe, that this is the first time St. Luke introduces himself as the companion of St.

Paul, and that in the most modest and indirect manner. Paul and Silas, accompanied by Luke and Timothy, on the first sabbath after their arrival, repair to a public Oratory, or place of prayer, where the pious Jews met for devotional purposes, especially the females, of whom the far greater part of the congregation usually consisted. Among those who now attended was one Lydia, a Jewish proselyte, “whose heart the Lord opened,” so that she attended unto Paul’s discourses, and received Christian baptism, with all her household. One day, however, as they were going to their devotions, they were accosted in the way by a female slave, who was a demoniac, and possessed a spirit of Python, or divination, like that of the Pythic oracle, whereby she brought her masters (or owners) great gain.

Boas, the apostle and his companions daily passing that way, she constantly accosted them, and followed them for many days together, crying, ‘‘These men are servants of the most High God, which show unto us the way of On the subject of demoniacs, and the reality of possessions, we have already given our opinion freely, and are happy to find our sentiments coincide with those of Preb. Townsend, in his late work. He says, ‘‘If it appeared to me to be warranted by the sacred text, I would willingly interpret this passage with Michaelis…. and many others; and believe that the damsel at Philippi was either an impostor, a ventriloquist, insane, diseased with melancholy, or overpowered with her own fancies; but I cannot render the plain language of St Luke in any but the literal manner.

My reason shall always submit to Scripture; and I cannot wrest the words of this Scripture to any other meaning than the usual one, that an evil spirit had influence over the mind and body of this person, enabling her to utter oracular responses.” Dr. Doddridge remarks, “‘The manner in which Luke relates the story, plainly implies, that he thought it a real possession, and that Paul took it himself in that view. Nor can I apprehend that her behaviour, or his, or that of her masters afterwards, can be accounted for, without allowing it to have been the case.” Mr. Scott, taking the same side, remarks—‘‘Had this damsel’s divination been a mere juggle between her and her masters, the command of the apostle could not have detected it, or prevented them from carrying on the deception…..

[But] The owners of this damsel, being sensible that no farther lucre could be made by her, [especially if she was converted to Christianity,] and that her value, if offered for sale, was greatly diminished, were exceedingly exasperated by their loss: and when they had seized on Paul and Silas, and accused them before the magistrates as disturbers of the peace, and teachers of unlawful customs; the multitude, also, being enraged at the Ver. 22. Commanded to beat them.—Doddridge, “‘Commanded them to be beaten with rods.”: Ver. 35. The magistrates—i. e. the Pretors.—Sent the serjeants.—Beadles, or lictors.—Doddridge. him unheard—and that with scourging, both which exposed themselves to punishment.

It is probable that Paul pleaded his privilege in the first instance, but they were too much influenced by his accusers, the owners of the slave, to attend either to facts or rights. They first punished, and now they dare not judge. Wishing to compromise the matter, they therefore sent their serjeants, beadles, or lictors, the men who had scourged them the day before, to order the jailer to release them in a private manner: but such release they, and especially Paul, refused accepting without a public acknowledgment of his having been unjustly treated. This may be thought somewhat inconsistent with our Lord’s direction, to submit to injuries without resistance. These men, however, made no resistance: they, being innocent, suffered as evil-doers; and, had they privately withdrawn from prison, it would naturally have been supposed that they had been guilty of some offence; whereas, in gears the demon from the girl, as already mentioned, they only saved the public from the deceptions of an evil demon; and as it respects her owners, whatever claim they might have upon the girl’s domestic services, they had certainly no right to employ her to deceive the people and render her unhappy, as the consequence must be; unless we are to believe that it is a good thing to be possessed and controlled by an unclean spirit.

As to the plea of Paul and Silas, that they were Romans, there is no doubt but it was true; and, being so, it could not be their duty, silently and tamely to give up privileges, by the surrender of which others might be injured, and the laws of their country violated with impunity. Bring the case home: suppose an American put upon his trial simply for preaching, and another Judge Jefferies should wish to try him without empannelling a jury; would it be consistent with his duty to submit, and resign his own and the liberties of his country, without a struggle or plea? Undoubtedly not: nor would it have been right in Paul and Silas to have given up silently their Roman privileges. They did not, however, refuse to be liberated, nor demand satisfaction for their imprisonment; much less threaten the magistrates with the vengeance of the higher powers.

‘‘When they suffered they threatened not; (1 Peter ii. 23:) but immediately on being brought forth, retired to the house of their amiable convert, Lydia, and ‘‘having seen the brethren,’ who probably assembled at her house, and engaged with them in devotional exercises, and comforted them by an exhibition of divine truth, and of the Lord’s merciful conduct toward them, they departed from their city, as they had been desired.

Notes on the verses

Chap. XVI. Ver. 1—24. Paul circumcises Timothy—converts Lydia—casts out a demon, and is imprisoned.—Paul meeting with Timothy at Lystra, is so well pleased with him, that he is anxious to introduce him into the Christian ministry under his immediate sanction. As his mother was a Christian Jewess, (though married to a Greek,) he thought it necessary for him to be circumcised, as otherwise the Jews would hold no conversation with him. This done, Paul proceeds in his journey as far as Troas, near the ruins of ancient Troy, on Ver. 27. Judas and Silas.—‘The former, surnamed Barsabas, is marosen [marosen = supposed to be “marosen” but likely “marosen” is a misprint for “marosen” or “marosen”] to have been the brother of Joseph Barsabas, one of the candidates for the vacant apostleship, (Acts 1)

23.—By mouth.—Gr. “‘by word.” Doddridge. “by word of mouth.” a be a Barnabas determined.—Kammond, “counselled.” Doddridge, Ver. 38. Pamphylia.—{Pamphylia was a province of Asia Minor, bounded on the south by the Mediterranean, west by Lycia, north by Pisidia, and east by Cilicia.}—Bagster. 3 | Ver. 39. The contention was so sharp.—The Greek word is a medical term—a paroxysm of anger.: « Chap. XVI. Ver. 1. Timotheus.—In English, Timothy, to whom Paul afterwards addressed two epistles. Ver. 3. They knew all that his father was a Greek—And consequently that he was uncircumcised, which would be an insurmountable barrier to his usefulness among the Jews Ver. 4,5. And they went, &c.—Townsend, on the authority of Lord Barrington and other critics, places these verses at the end of (Acts 15); but Doddridge disapproves the transposition. Ver. 6. Phrygia—{A country of Asia Minor, had Bithynia and Galatia on the north, Cappadocia on the east, Lycaonia, Pisidia, Pamphylia, and Lycia on the south, and Lydia and Mysia on the west.—Galatia—Was situated between Phrygia on the south, Bithynia and Paphlagonia on the north, and Pontus on the east.—Asia—That is, Proconsular Asia, which included Ionia, Holia, and Lydia.}—Bagster. | Ver. 7. Mysia—{Lay between Lydia on the south, Troas on the west, the Propontis on the north, and Phrygia and Bithynia on the east; which had the Euxine on the north, Paphlagonia on the east, and Galatia and Phrygia on the south.}—Bagster,—But the Spirit [of Jesus] suffered them not.—Doddridge says, “So many ancient versions, readings, and citations, add the words [of Jesus,] that I thought myself not only authorized, but obliged, at least to insert them thus, and perhaps might well have omitted the crotchets.””

Even “The improved (Unitarian) version” inserts them; and adds, “* these words are introduced into the text on the most approved authorities.” See Ver. 11. Samothracia—[Now Samothracia, was an island of the Ægean sea, about 20 miles in circumference, near Thrace, where the Hebrus falls into the sea. Neapolis—Now Napoli, was a sea port of Macedonia, a few miles from Philippi, near Thrace, to which it was formerly reckoned.}—Bagster. Ver. 12. The chief city.—Doddridge, ‘a city of the first part of Macedonia,”’ which was divided into four parts—‘‘and a Roman colony.” é Ver. 13. Where prayer was wont to be made.—Doddridge. “* Where, according to custom, was an oratory.” Lardner quotes Josephus for such a custom among the Jews, tolerated by the Roman laws.

Ver. 16. A spirit of divination.—Margin, “of Python,” or Apollo. Virgil thus describes a Pythoness:— ** The virgin cries—The god! behold the god! And straight her visage and her colour change, Her hair’s dishevell’d, and her heaving breast, And labouring heart, are swollen with sacred rage * Larger she seems, her voice no mortal sound As the inspiring god, near and more near Seizes her soul.”’—Eneid, vi. 46. Archbishop Potter says, ‘There were but few that pretended to inspiration but raged after this manner, foaming and yelling, and making a strange, terrible noise; sometimes gnashing their teeth, shivering, and trembling, with a thousand antic motions.” The Hebrews called such a one “Mistress of the Ob”

(or Aub.) See (1 Samuel 28), with which the reader may compare (Job 32:18-20).— By soothsaying,—Doddridge, “prophesying. Ver. 19. Market-place.—See note on Chap. siesta Ver. 37. They have beaten us, &c.—Cicero says, ‘It is a transgression of the law to bind a Roman citizen: it is wickedness to scourge him.” The illegality of the proceeding of the magistrates was farther evident in their condemning and punishing Paul unheard. |: Ver. 40. Comforted them—i. e. by affectionate exhortation See Doddridge.